When Romain Rolland, the author of "Jean Christophe,"--the book of all books most penetrated by the spirit of race distinctions--appalled by the atrocity of the war, calls upon us to substitute the Ideal of Humanity for the ideas of the various tribes of men, he is really (in re-action from the dreadful scenes around him) renouncing those flashes of prophetic insight which gave him such living visions of the diverse souls of the great races. Romain Rolland may speak rhetorically of the "Ideal of Humanity" to be realised in art and letters. The thing is a word, a name, a phrase, an illusion. What we actually have are individuals--individual artists, individual races--each with its own beautiful and tragical fatality. And what is true of races is true of persons both in life and in criticism. All that is really interesting in us springs in the first place from the traditions of the race to which we belong, springs from the soil that gave us birth and from our sacred dead and the usages and customs and habits which bind us to the past; and in the second place from what is uniquely and peculiarly personal to ourselves, belonging to our intrinsic and integral character and refusing to be swamped by any vague cult of "humanity in general." To talk of literature becoming universal and planetary, becoming a logical synthesis of the traditions of races and the visions of individuals, is to talk of something that in its inherent nature is contrary to the fundamental spirit of art. It implies a confusion between the spheres of art and philosophy. The function of philosophy is to synthesise and unite. The function of art is to differentiate and distinguish. Philosophy and ethics are perfectly justified in concerning themselves with a "regenerated humanity" in which race-instincts and race-traditions are blotted out. Let them produce such a humanity if they can! But while there are any artists left in the world, or any lovers of art, it will always be to the old inalienable traditions that they will turn; to the old local customs, local pieties, local habits, local altars, and local gods. To talk vaguely of cosmopolitan art uniting the nations, is to talk foolishly, and it is to talk irreverently. The people who deal in such theories are endeavouring to betray the dead of their own race and the noble pieties and desperate courage of those who made them what they are. It is a sacrilege, this speculation, and a sacrifice of beauty upon the altar of a logical morality. What one comes more and more to feel is that everything which belongs to poetry and art belongs to the individual, to the individual nation and the individual person. The great modern democracies, with their cult of the average man and their suspicion of the exceptional man, are naturally only too ready to hail as ideal and wonderful any doctrine about literature which flatters their pride.